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sweet tone, and yet are empty. The longer we dwell upon this noble, but unfinished, monument of the genius of Sir William Davenant, the more does our admiration of it increase, and we regret, that the unjust attacks which were made against it (or whatever else was the cause) prevented its completion. It might then, notwithstanding the prophetical oblivion to which Bishop Hurd has, with some acrimony, condemned it, have been entitled to a patent of nobility, and had its name inscribed on the roll of epic aristocracy.
Art. VIII. The Inj'ormacyon for pylgrymes unto tke holy lande. That is to wyte to Rome, to Iherusa/em and to many other holy places. Tmprynted at London in the Fletestrete at the signe of ye sonne by Wynkyn de Worde. TheyereofGod. m.cccc andxxiiii. the xrvi day ofJulii, Reg. R. H. viiii. xvi. [This is copied from the Colophon, the title page of the copy before us being wanting.'] Black Letter. 4to.
Such is the extreme rarity of this singular little work, that we consider ourselves particularly fortunate in being enabled to give an account of its contents. It is mentioned both by Herbert and Mr. Dibdin ;* who, neither of them having seen the book, are indebted to Ames for their scanty notice of it; and if we may form a conclusion from the mistakes into which Ames appears to have fallen, it was perhaps never submitted even to his inspection. It is entitled, judging from the Colophon, Informacyon, and not Instructions, for Pilgrims, and is not written by one John Moreson, as he states. This John Moreson being a "marchaunte of Venyce," who was the owner of the ship in which the pilgrims sailed, whose journal is here given.
After the title, there commences a table of routes and distances, measured in leagues and miles, to all those places to
"Dibdin's Typ.Ant. vol. 2, page 254.
345.—Instruction for pilgrims to the Holy Land, Imprynted, &c. viii. Hen. viii. M.cccc. xxiiii. 26th July, quarto.
"It is a pity that Ames, from whom Herbert and myself borrow our meagre accounts of this volume, has not given a more particular description of a work, in all probability as curious and interesting as it is rare. According to Ames it is " a description of a voyage to Jerusalem by one John Moreson;" a traveller who has escaped Boucher in his " Biblioth&que Universelle des Voyages."
which pilgrimages were usually made. After which comes an account of the course of exchange, called " chaunge of moneye fro Englande to Rome, and to Venyse;" which is succeeded by some three or four pages of general hints, concerning provisions, conveyances, compacts with captains, &c. and a complete list of the havens to be touched at between Venice and Jaffa. A list of fees, or "tributa in terra sancta," next occurs; after which the regular journal thus commences.
"In the seven and twenty day of themoneth of June, there passed fro Venyse under sayle out of the haven of Venyse, at the sonne goinge downe certayne pilgrymes towarde Jherusalem in a shyppe of a merchante of Venyce, called Johan Moreson. The patrone of the same shyppe was called Luke mantell. To the nombre of lx. and syxe pylgrimes: every man paynge some more some lesse as they myght accorde with the patrone.—Some that might paye well payed xxxii. ducates, and some xxvi. and xxiiii. for meet and drynke and passage to port Jane, and from thens to Venyse agayne."
The journal then proceeds to mentionbriefly the places which the pilgrims visited until their arrival at Jerusalem, when an enumeration is given of all the traces which remained, or which were said to remain, of the remarkable spots mentioned by the evangelists. After the reliques of the holy city itself have been carefully reckoned up, a number of paragraphs occur, each containing a " pilgrimage" into other celebrated districts of the holy land. These are, the " Pylgrymages in the vale of Josephat; of the mount Olyvete; in the vale of Syloe; of mount Syon: of the Bethleem; in Bethany; of flume Jordan; in Nazaret." And here the writer changes his language from English to Latin, and proceeds in his enumeration, without assigning any reason for the alteration, or appearing to think that any was necessary. Though he speaks in a different language, his style is, however, preserved precisely the same. He goes on with " Peregrinationes Damasci, Montis Sinai, terre Egypti," until he comes to the chapter, entitled " Reditus et reversio dictorum peregrinorum versus Angliani." The next paragraph consists of a few lines "de brevitate et unitate hujus mundi;" after which, "Here foloweth the langage of Moreske withe other also:" and there does follow, a list of the numbers in figures, up to xl. with their names in " Moreske," and a few of the commonest words and phrases in use, such as " bread, wine, ye be welcome, what tidings," &c. explained in the same language, but in the old black letter character. After which, there is a similar account of " Greke," and "The nombres of the language of Turky." There next succeeds a list of the "Stationes in Roma," and the tract concludes with a "Nota de significatione singulorum membrorum ecclesie."
The edition before us is doubtless the one to which Warton referred, and it is not improbable, that we have the same copy before us which Farmer had read. This curious volume consists of 164 full pages, in a close and beautiful black letter type. After the words Gesta Romanoiiiin, on the title page, is a woodcut of an emperor, with a crown and sceptre; and on the reverse, a device of the same emperor, with a youth kneeling to him, behind whom stands a female, apparently in the act of introducing him; two guards are seen in the back ground. The same devices occur again in various parts of the " boke," accompanied with others, alluding to and illustrating some of the Gesta. There are forty-three Gesta, or stories, each of which is followed by the moralization. We give the following story as a specimen; it is the fifth of the deeds of the Emperours of Rome.
"Sometyme there reygned, in ye cyte of Rome, a myghty Emperoure, and wyse, named Frederyk, whiche had onely but one sone, whom he loved moche. This Emperoure, whan he lay in the poynte of deth, he called unto hym his sone, and sayd, Drede sone, I have a balle of golde, whiche I gyve the, upon my blessynge, that you, anone, after my deth, shall gyve it to the moost fole that you mayest find. Than sayd his sone, My lorde, without doubt, thy wyll shall be fulfylled. Anone, this yonge lorde, after the dethe of his fader, wente and sought in many realmes, and founde many foles richeles, bycause he wolde satysfye his fader's wyll, laboured ferther, tyll he came into a realme, where the lawe was suche, that every yere a newe kynge sholde be chosen there, and this kynge hath only the gydynge of that realme but a yere's ende, he shall be deposed and put in exyle, in an ylonde whereas he sholde wretchedly fynyshe his lyf. Whan th'emperoure's sone came unto this realme, the newe kynge was chosen with grete honoure, and al maner of mynstralsie wente afore hytn, and brought him with grete reverence and worship unto his regal sete; and whan the Emperour's sone saw that, he came unto hym, and salued him reverently, and sayd, My lorde, lo, I give to ye this balle of golde on my fader's behalfe. Than sayd he, I praye the tell me the cause why thou gyvest me this ball? Than answered this yonge lorde, and said thus, My father, quod he, charged me, in his deede bedde, under payne of his blessynge, that 1 sholde gyve this balle to the moost fole that I coulde finde, wherefore I have sought many realmes, and have found many foles, nevertheless, a more fole than thou arte founde I never, and therefore this is the reason. It is not unknown to the that thou shalt reygne but a yere, and at the yere's ende thou shalt be exyled into suche a place, where as thou shalt dye a myschevous deth, wherefore I holde the for the moost fole that ever I founde, that for the lordshyp of a yere thou woldest so wylfully lese thyself, and therefore, before all other, I have gyven to thee this balle of golde. Than sayd ye kynge, without doute, thou sayeth me sothe, and, therefore, whan I am in full power of this realme, I shall send before me grete treasoure and rychesse, wherwith I may lyve and save myself from myschevous deth whan that 1 shall be exyled and put doune; and so it was done: wherefore, at the yeere's ende, he was
exyled, and lyved there in pease, upon suche goodes as he had sent before, and he deyed afterwards a good dethe.—Dere frendcs, this Emperour is the fader of heven, &c."
The signatures run from A to M inclusive, 8 and 4 alternately, with N 6, 0 4; and on the reverse of O 4 is the Colophon.
Art. X. Remains of Sir Walter Raleigh. London, 1675; 24/mo. pp. 396.
In this collection of the Remains of Sir Walter Raleigh, there are some pieces well worthy of perusal. They are all in prose, with the exception of his ' Pilgrimage,' a few verses found in his Bible, and the two lines written the night before his execution; and are composed in the spirit which might have been expected from the character of their extraordinary author. Sir Walter Raleigh, in a life of adventure and of peril, became learned in the ways of the world—Possessing a keen and penetrating mind,
"He was a deep observer, and he look'd
Nature made him acute—misfortune, cautious—and experience, wise; but his wisdom rather resulted from distrust than confidence. He had naturally " hi°h thoughts seated in a heart of courtesy," but care fretted against it and wore away its softer fibres. His wariness was, indeed, warranted by the events of his life, and it is no wonder that his feelings retired into the centre of his own heart, as the flower which expands in the sunshine of a fair day, closes its bosom at night-fall when the air breathes cold and chill. Hence his wisdom is rather calculated to teach us how to eschew evil, than to sail placidly into the haven of felicity.
Sir Walter Raleigh's thoughts are astute, and his language pregnant and expressive. There is something captivating in the mixture we find, in his writings, of forcible and uncommon thought and striking metaphor, which are so amalgamated as to be inseparable. The one is not appended to the other for the sake of ornament, but is its natural language; and is as necessary to its existence as the bark to the tree.
His Advice to his Son on the Choice of a Wife is so excellent in its kind, that we shall introduce the whole of it; though, to say the truth, it betrays almost as much cunning as wisdom.
"The next and greatest care ought to be in the choice of a wife, and the only danger therein is beauty, by which all men, in all ages, wise and foolish, have been betrayed. And though I know it vain to use reasons or arguments to disswade thee from being captivated therewith, there being few or none that ever resisted that witchery, yet I cannot omit to warn thee, as of other things, which may be thy ruine and destruction. For the present time, it is true, that every man prefers his fantasie in that appetite before all other worldly desires, leaving the care of honour, credit, and safety in respect thereof: but remember, that though these affections do not last, yet the bond of marriage dureth to the end of thy life; and, therefore, better to be borne withal in a mistress than in a wife; for when thy humour shall change, thou art yet free to chuse again, (if thou give thyself that vain liberty.) Remember, secondly, that if thou marry for beauty, thou bindest thyself all thy life for that which perchance will neither last nor please thee one year; and when thou hast it, it will be to thee of no price at all, for the degree dieth when it is attained, and the affection perisheth when it is satisfied. Remember, when thou wert a sucking child, that then thou didst love thy nurse, and that thou wert fond of her; after a while thou didst love thy dry-nurse and didst forget the other; after that, thou didst also despise her; so will it be with thee in thy liking in elder years; and, therefore, though thou canst not forbear to love, yet forbear to link, and after awhile thou shalt find an alteration in thyself, and see another far more pleasing than the first, second, or third love; yet I wish thee, above all the rest, have a care thou dost not marry an uncomely woman for any respect; for comeliness in children is riches, if nothing else be left them. And if thou have care for thy races of horses and other beasts, value the shape and comeliness of thy children before alliances or riches: have care, therefore, of both together, for if thou have a fair wife and a poor one, if thine own estate be not great, assure thyself that love abideth not with want, for she is thy companion of plenty and honour: for I never yet knew a poor woman, exceeding fair, that was not made dishonest by one or other in the end. This Bathsheba taught her son Solomon: Favour is deceitful, and beauty is vanity: she saith further, That a toise woman overseeth the ways of her household, and eateth not the bread of idleness.
Have, therefore, ever more care that thou be beloved of thy wife, rather than thyself besotted on her, and thou shalt judge of her love by these two observations: first, if thou perceive she have a care of thy estate and exercise herself therein; the other, if she study to please thee, and be sweet unto thee in conversation, without thy instruction, for love needs no teaching nor precept. On the other side, be not sowre or stern to thy wife, for cruelty engendreth no other thing than hatred: let her have equal part of thy estate whilst thou livest, if thou find her sparing and honest; but what thou givest after thy death, remember that thou givest it to a stranger, and most times to an enemy; for he that shall marry thy wife will despise thee, thy memory, and thine, and shall possess the quiet of thy labours, the fruit which thou hast planted, enjoy thy love, and spend with joy and ease what thou